Explores the beneficial effects and values that spirituality and religion present when addressing the elder population aged 60 and over. Also, examines the potential implications of integrating spirituality as a treatment model approach into direct social work practice and recommends possible changes for social work curriculum. Quantitative data was obtained through a convenience sampling to obtain a true representation of the population of residents in regions of San Bernardino County, California. Qualitative data was obtained through the use of open-ended questions that provided for greater validity, understanding and interpretation of spirituality and how external forces affect this population. Results indicate that elders 60 years and older with spiritual/religious values are better equipped to face the challenges of late life and report higher levels of satisfaction compared to elders that do not share the same ideals.

Man Suk Kwan. / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references. / Abstracts in English and Chinese. / Abstract --- p.2 / Acknowledgements --- p.4 / Chapter I. --- Introduction --- p.7 / Chapter A. --- A Unique Human Quality --- p.7 / Chapter B. --- An Empirical Interest Aroused --- p.8 / Chapter C. --- Empirical Insights into the Need of Elderly Spiritual Care --- p.9 / Chapter 1. --- Views from a Journal of an Elderly Care Home in Hong Kong --- p.9 / Chapter 2. --- An Authentic Experience of a Social Worker in the Hong Kong Elderly Service --- p.11 / Chapter D. --- Research Question and Research Method --- p.12 / Chapter II. --- Aging and Spirituality --- p.13 / Chapter A. --- What is Aging? --- p.14 / Chapter 1. --- Physical Changes in Aging --- p.15 / Chapter 2. --- Loss and Decline in Aging --- p.16 / Chapter 3. --- Despair in Aging --- p.17 / Chapter B. --- What is Spirituality? --- p.20 / Chapter III. --- Melvin A. Kimble's Spiritual Care Model in Aging --- p.23 / Chapter A. --- The Three Stages of Gerontology --- p.23 / Chapter B. --- Melvin Kimble Points to Viktor Frankl --- p.24 / Chapter 1. --- Meaning and Spirituality in Logotherapy --- p.24 / Chapter 2. --- Crisis of Meaning --- p.26 / Chapter C. --- A Spiritual Exercise Approach --- p.28 / Chapter IV. --- Elizabeth MacKinlay丨s Spiritual Care Model in Aging --- p.29 / Chapter A. --- Considering the Psychosocial and Spiritual Dimensions of Life from a Developmental View --- p.29 / Chapter B. --- Spirituality in Frail Elders --- p.31 / Chapter C. --- Spirituality in Elders with Mental Health Problems --- p.33 / Chapter 1. --- A Model of Spiritual Tasks of Aging --- p.33 / Chapter 2. --- Spirituality in Elders with Dementia --- p.34 / Chapter V. --- Issues in Positive Aging --- p.38 / Chapter A. --- Changing Attitudes towards Growing Old --- p.38 / Chapter B. --- Normal Aging --- p.41 / Chapter C. --- Successful Aging --- p.42 / Chapter D. --- Positive Aging --- p.45 / Chapter 1. --- Background for Positive Aging --- p.45 / Chapter 2. --- Characteristics of Positive Aging --- p.49 / Chapter E. --- Distinction between Positive Aging and Successful Aging --- p.55 / Chapter F. --- Erikson's Life Span Model of Aging and Positive Aging --- p.56 / Chapter VI. --- Interaction between Positive Aging and Perspectives of Kimble and MacKinlay --- p.62 / Chapter A. --- """Peace and Joy versus Despair"" Enriched by ""Wisdom versus Despair""" --- p.62 / Chapter B. --- Meaning of Life Enriched by Quality of Life --- p.64 / Chapter VII. --- Application of Positive Aging and Spiritual Care to Real Life Examples --- p.66 / Chapter A. --- Facilitating Spiritual Growth in Aging --- p.66 / Chapter B. --- Elders with Dementia --- p.66 / Chapter C. --- Living a Positive Life --- p.68 / Chapter D. --- Crucial Importance of a Lifestyle Choice --- p.69 / Chapter E. --- Searching for Meaning in Life --- p.70 / Chapter F. --- Finding Joy and Hope in Hobbies --- p.71 / Chapter VIII. --- Conclusion --- p.72 / Chapter A. --- Limitations --- p.72 / Chapter B. --- Reflections --- p.73 / References --- p.76

The present study examined the use of MacDonald's Expressions of Spirituality instrument with a younger and older adult sample. Specifically, MacDonald's proposed five factor model was assessed for fit with a sample of college age participants as well as a sample of adults over the age of 65. A confirmatory factor analysis was conducted to assess the fit of this model with samples, and this was followed by an exploratory factor analysis, and the results were considered in light of measurement equivalence and the definitions of the constructs of religiosity and spirituality. Further analyses examined levels of religiousness as well as relationships between religiousness/spirituality and potential correlates, such as postformal thinking, life events including changes and losses, emotional and physical well-being, and family upbringing, comparing young and older adult samples. Results of the confirmatory factor analysis revealed a solution with a better fit than MacDonald's model for both younger and older adults. While the number of factors were the same for both samples, item loadings and cross-loadings differed between the younger and older adult samples. Exploratory factor analysis yielded a four factor solution, with religiousness and spirituality items loading onto one factor. With regard to measurement equivalence, findings appear to indicate that the five factor solution and MacDonald's Expressions of Spirituality instrument may not be as useful with older adults. Additionally, findings are discussed with regard to the measurement of the constructs of religiosity and spirituality. In addition to measurement issues, several findings pointed to differences between the younger and older adult samples. For young adults, more life changes were related to higher levels of postformal thinking, but for older adults more life losses were related to higher levels of postformal thinking. Also, the older adult sample had higher levels of religiousness than the young adult sample. Several results were the same for younger and older adults. First, no correlation existed between religious commitment and postformal thinking. Second, a family history of religiousness was positively correlated with current religiousness. Third, for younger and older adults, religiousness was positively correlated with emotional well-being for low loss groups. Limitations of the current study are discussed, and implications for clinical practice and future research are addressed.

This dissertation research project was conducted to investigate religion as a coping resource in later life. The major proposition of the study was that intrinsic religious orientation is positively associated with mental health in late life. A forty three-item questionnaire was distributed to residents of four independent retirement communities resulting in a sixty-six percent return rate. The convenience sample of 214 individuals, with a mean age of 81.94 years, consisted of 156 female and 58 male respondents. Intrinsic religious orientation was held as the independent variable, while mental health was the dependent variable. Stress vulnerability characteristics were held as control variables including age, gender, education, stressful life events, marital status, perceived social support, and physical health. The zero order correlation between the independent and dependent variables was r = .128, sig. = .034 (1 tailed). When all control variables were entered, the relationship between intrinsic religious orientation and mental remained, r = .116, sig. = 046 (1 tailed). Regression analysis produced three predictors of mental health for females: stressful life events, age, and intrinsic religious orientation. Intrinsic religious orientation did not significantly change the relationship between stressful life events and mental health. A highly narrow variability in the sample limited stronger results. Findings indicate the importance of further investigation into religion as a coping resource, especially among older females.

A large body of empirical research has documented strong beneficial effects of educational attainment on a wide range of health outcomes. In addition, there has been growing interest in the links between religion and health, and some studies have suggested that the benefits of religious involvement on health are strongest for persons with low-to-moderate levels of education. To date, however, the bulk of this work has been conducted in the U.S. or other nations in the developed West. Although researchers have called for more comparative and cross-cultural studies on these topics, few if any studies have focused on the interplay of education, religion, and multiple health outcomes in China, particularly among its most elderly citizens. This project aims to address this gap in the research literature, with the following objectives: (1) to examine whether and how education is related to emotional and cognitive well-being, and reflects possible gender differences; (2) to explore whether and how religious participation is associated with various health indicators; and (3) to examine whether religious practice may complement or moderate the association between individual-level SES or community-level SES and health in this distinctive population. To investigate these issues, I use data from the Chinese Healthy Longevity Survey, a nationwide survey of the oldest old adults in China; my analyses involve the 1998 baseline survey, as well as data from the 2000 and 2002 follow-up surveys. Findings suggest that: (1) education impacts emotional and cognitive well-being through different mechanisms; (2) the indirect effects of religion on health are primarily mediated by psychological resources and lifestyle, but not by social resources; (3) females report higher levels of religious participation and get more cognitive benefits from it than males; (4) individual-level SES is negatively associated with religious participation, whereas community-level SES is positively associated with religious participation; and (5) the beneficial effects of religion on psychological wellbeing are more pronounced for residents in poorer areas. The theoretical and policy implications of the findings are discussed and elaborated.

Not available / text